ראש השנה ב

And this is: "Whoever relieves himself and washes his hands," etc. (B'rachos 15). For at first one must relieve oneself — to purge the waste, to nullify the foul vapors mentioned above so they should not confuse the mind. And this is: "and washes his hands" — one must wash one's hands with water that is drawn from the aspect of pure waters that are made through the abundance of s'farim that one merits through teshuvah on the blemish of emunas chachamim — as is explained in the Torah [discourse] mentioned above, which brings there the verse: "And I will sprinkle upon you pure water," etc. And afterward one dons tzitzis — the aspect of clean garments mentioned above, the opposite of soiled garments, the aspect of foul vapors mentioned above. "And puts on t'fillin" — which are written according to the law of writing a Sefer Torah — this is the aspect of the tikkun of the hands of writing, as mentioned. "And reads K'rias Sh'ma and prays" — K'rias Sh'ma and its brachos is the aspect of the tikkun of emunas chachamim, through which is the essential upholding of the holy emunah, which is rectified through the abundance of the holy s'farim of the Torah. About this the parshios of K'rias Sh'ma speak, which begin with emunas hayichud — the acceptance of the yoke of the Kingdom of Heaven. And afterward they admonish: "And you shall love," etc. — "And you shall teach them to your children" — which is to learn with one's children and students, who are also called "children," as our Sages said. And similarly in the second parashah, "And it shall be, if you hearken" — the acceptance of the yoke of mitzvos — they admonish: "And you shall teach them to your children to speak of them." And similarly in the brachah of Ahavas Olam we ask that we should merit to learn and to teach — all of which is the aspect of emunas chachamim, who learn with their students in their yeshivos, through which holy s'farim are increased, through which the Torah is completed and all dinim are sweetened through the aspect of Kodesh HaKodashim — as is explained there. And this is the aspect of the t'fillah that one prays afterward — for then one enters the Haichal and Kodesh HaKodashim, as it is brought in the kavanos on the beginning of the t'fillah: "Hashem, open my lips" — through which is the essential sweetening of all the dinim. For the essential sweetening of the dinim is through t'fillah, as is known.

And let us return to the verse: "And I had an ox," etc. And this is: "and a manservant and a maidservant." This is the aspect that he had already subdued the aspect of the manservant and maidservant, that they should be subdued under the hand of their master — the opposite of the exile from Eretz Yisrael that comes through the dominion of the nations, about whom it is said: "Under a servant when he reigns, and a maidservant when she inherits her mistress." But Ya'akov, through the greatness of his righteousness, through the abundance of Torah he engaged in until many s'farim were renewed through him — through this he subdued the aspect of the manservant and maidservant, which is the dominion of the nations who wish to expel from Eretz Yisrael, whose entire power comes through the blemish of emunas chachamim, as mentioned. For Ya'akov rectified all of this, as mentioned.

And this is: "And Ya'akov dwelt," etc. — that he sought to dwell in tranquility. For he thought: since he had already subdued the aspect of Lavan and Eisav and was saved from them — who are the essential aspect of the disputants — from now on he would dwell in tranquility. But the distress of Yosef leapt upon him — which is the aspect of the machlokes between Yisrael and the tzaddikim themselves. This is the aspect of the machlokes of the tribes against Yosef HaTzaddik. For in the matter of machlokes against the tzaddik, there are many aspects. For there is machlokes from the nations' exile, and from wicked opponents, etc. But there is also machlokes among the upright and the tzaddikim themselves, where the Adversary provokes through his cunning wiles and increases machlokes among them — through which all the blemishes return to being blemished, whose essence is the division of counsel. This derives from the machlokes between the tribes and Yosef, through which they caused the division of the kingdom of the house of Dovid through Yarov'am ben N'vat, who sinned and caused the many to sin — through which all the troubles and all the exiles of Yisrael, as is understood in the Torah [discourse] mentioned above, which brings the verse: "And they shall no longer be divided into two kingdoms" — regarding the completeness of counsel, for they are one and the same aspect. For the corruption of counsel, which is split in two, is through the blemish of emunas chachamim that is blemished through the machlokes, which is the aspect of the division of the kingdom of the house of Dovid that was divided through the machlokes of the tribes with Yosef — as is brought in the words of our Sages, of blessed memory.

And this is what Yosef related his dream: "And behold, we were binding sheaves," etc. — "and behold, your sheaves surrounded and bowed to my sheaf." For the Patriarchs engaged in rectifying the sin of Adam HaRishon, who blemished through eating from the Tree of Knowledge — through which the blemish of the foul vapors was drawn, as mentioned above (section 57). And therefore Eisav, who is the contamination of the serpent, greatly blemished emunas chachamim — for he disputed Ya'akov Avinu and sought to kill him, who was the true Sage. Therefore he greatly blemished the eating and said: "Pour into me," etc. — which is the aspect of the blemish of eating, the aspect of the blemish of the foul vapors drawn through the blemish of emunas chachamim, as mentioned. And Yosef, who engaged in Torah — and Ya'akov transmitted to him all his wisdom that he received from Shem and Eiver, which is the aspect of the completeness of the Torah through the abundance of s'farim — therefore they showed him in his dream that he had merited the tikkun of the foods. This is the aspect of: "and they bowed to my sheaf." For the sheaves are the essential foods, whose essence is the bread. And therefore Yosef, who merited to engage in the tikkun of emunas chachamim — therefore his sheaf, which is the aspect of the bread, the essential foods — "arose and also stood upright." For he was saved from the blemish of "by the sweat of your brow you shall eat bread" — rather, he merited that his sheaf arose and also stood upright in its strength — the aspect of the tikkun of the foods, which is the aspect of the tikkun of the vapors mentioned above through the tikkun of emunas chachamim.

And this is the aspect of the second dream — "And behold, the sun and the moon and eleven stars were bowing to me." This is the aspect of the secret of the intercalation, which he attained through the tikkun of emunas chachamim. For the essential secret of the intercalation is regarding the movements of the celestial spheres — which are the sun and the moon and the stars — as is explained there. Therefore he related all of this to them, so they would understand from afar the intensity of his greatness. But they did not believe him, "and they increased their hatred of him further, on account of his dreams and his words." And all of this is the aspect of the machlokes between the tzaddikim and those who are somewhat upright. And the main reason is that everyone wants to understand immediately all the ways of the tzaddik and his attainments. For if everyone could see and understand what the tzaddik attained — even one part of a thousand — they would certainly all be bound after him and would draw close to him with all their soul and might. But the tzaddik conducts himself with wisdom, for the sake of free choice, and conceals himself and hides himself from the world — only revealing to them a tiny bit, in a manner that they should know and understand that the secret is with him. And as he wrote there regarding the secret of the intercalation, which is the generality of the Torah: that there is a wisdom in this — one can reveal to them what one reveals, and nevertheless the secret remains with him. This is the aspect of: "For it is your wisdom and understanding in the eyes of the nations" — specifically. Only through what he reveals to them, they will understand that the secret is with him. And through this they have free choice. For certainly if they truly want, in truth, they can understand from afar — through what he has already revealed to them — that he certainly knows still more of what he knows, in a manner that will rectify them for eternity. "But a fool has no desire for understanding," etc.

And so the tzaddik conducts himself in all his attainments, until in truth those who desire truth draw close. But there are those who increase their difficulties against him, for they want to understand everything. And even tzaddikim — the Adversary provokes them and puts in their hearts difficulties against him. For it is specifically among the Torah scholars and the tzaddikim that he provokes more, that they should dispute him — because many of Yisrael look to them. And in truth there are many hidden things in the matter of the machlokes among the tzaddikim themselves — as is explained on the verse: "The ear that hears the rebuke of life," etc. (Siman 5, Likutay Part I; brought above in section 56). And this is the aspect of the machlokes of the tribes against Yosef — for he revealed to them his dreams so they would understand from afar the intensity of his greatness. And they increased their hatred of him on account of his dreams. And so it goes now.

But "the counsel of Hashem stands forever" — for specifically through this, Hashem brought it about that Yosef descended to Mitzrayim, etc., until the tribes did teshuvah on his sale and said: "Indeed, we are guilty," etc. And they came and bowed to him and said: "Forgive, please, the transgression of the servants of the G-d of your father" — all of which is the aspect of teshuvah on the blemish of emunas chachamim, through which holy s'farim are increased. This is the aspect of the generality of the entire holy Torah that Moshe gave us at the Exodus from Mitzrayim — which was all brought about through the sale of Yosef, which is the aspect of machlokes. This is the aspect of: "And the book that the man of my strife has written" — that specifically through the machlokes a sefer is made. For the entire holy Torah scroll, which includes all the s'farim, was given through the Exodus from Mitzrayim, which came about through the machlokes of the tribes with Yosef. This is the aspect of: "And he sent him from the depths of Chevron" — from the deep counsel of the tzaddik buried in Chevron. For it is certainly a very deep counsel — that specifically through this, Yisrael went down to Mitzrayim and left from there in Yosef's merit, through which the Torah was given — which is the generality of the holy s'farim. All of which is the aspect of: "And the book that the man of my strife has written."

And this is the aspect of Chol HaMo'ed, which is forbidden in some melachos and permitted in many melachos. And our Sages said that the laws of Chol HaMo'ed were entrusted to the Sages, that they should do as they see fit — to permit certain melachos and to forbid certain melachos as they see fit. And the entire essential basis of the permission to do melachah on Chol HaMo'ed is on account of davar ha'avaid (a matter of loss), as the Tanna began the first Mishnah of Maseches Mo'ed Katan: "One may irrigate a field requiring irrigation" — which is on account of davar ha'avaid. And for this reason the matter was entrusted only to the Sages. For davar ha'avaid alludes to those who are lost and cast away in their sins, whom one must also rectify. But their entire tikkun is only through the true Sages, and that they should fulfill their words regarding everything they say, "for this is it." For even though everyone must fulfill the words of the Sages, nevertheless there is no mitzvah that is entrusted to the Sages alone, to do according to their judgment, except the laws of Chol HaMo'ed. And the essential reason is on account of davar ha'avaid — the aspect of the lost souls and sparks, who cannot be rectified except through the Sages. And this is the secret of the sanctification of the month, which is entrusted to the Sages. And therefore Chol HaMo'ed and Rosh Chodesh — their laws are equal regarding the Torah reading: on Rosh Chodesh four are called up, and on Chol HaMo'ed four are called up. For they are one and the same aspect — entrusted only to the Sages.

And this is alluded to in the Mishnah: "One may irrigate a field requiring irrigation on the festival [week], both from a spring that issued forth initially and from a spring that did not issue forth initially." And all of this is on account of the "lost matters" — the aspect of the lost and cast away in their sins, whose entire tikkun is through the aspect of the tzaddik who knows how to give them to drink as well. This is: "One may irrigate a field requiring irrigation" — it is called sh'lachin on account of "and water sent upon the surface of the outdoors." This is the aspect of the great tzaddikim who can give to drink also to those who are entirely outside — in the aspect of: "Let your wellsprings spread outward" — "outward" specifically (Siman 14, Likutay Part I). And this is: "both from a spring that issued forth initially and from a spring that did not issue forth initially." Meaning, not only can they send water upon the surface of the outdoors to the very distant, to make known to them as well of His G-dliness and to extract them from the very outer places. And not only can they give to drink from a spring that already existed but became corrupted. Rather, even from a spring that did not issue forth initially — where no wellspring of wisdom had ever emerged. But when one believes in the tzaddikim and does everything they say — they can rectify him as well. For the tzaddikim continually dig and excavate new wellsprings — and the essential purpose is for the lost souls, to send them water upon the surface of the outdoors, even those who are entirely outside. And this is what the holy Tanna alluded to at the beginning of Maseches Mo'ed Katan.

(The following pertains to section 53 above, regarding the dispute of Bais Shammai and Bais Hillel:)

For Bais Shammai hold that one should not begin except with elders and tzaddikim who serve Hashem, to illuminate upon them the entire light — as was the practice of several great ones who did not accept into the yeshivah except tzaddikim. This is the opinion of Rabban Gamliel: "Any student whose interior is not like his exterior," etc. And afterward one decreases and goes — for afterward one diminishes the great light so that one can illuminate also in those of lesser level. But Bais Hillel say the opposite — for he was exceedingly humble and said that the essential thing is to begin from every good point one can, and to begin the main effort with the little ones and the youth — in the aspect of: "From the mouths of babes and sucklings" — who are soiled — "You have established strength." This is the aspect of the glimmer of Mashiach, about whom it is said: "He will have compassion on the poor and destitute"; "humble and riding on a donkey." For Hillel converted very distant converts, as our Sages said, and he responded to each one, as our Sages said (in Maseches Shabbos 31).

(End of what pertains to section 53 above.)

And this is the aspect of the half-Hallel of Rosh Chodesh and the latter days of Pesach. For even though the counsel is not yet complete — which is the essential salvation about which one says a complete Hallel — nevertheless this in itself is a salvation about which one must say at least a half Hallel: that I am strong in emunah in His lovingkindness, blessed be He — that however things may be, whatever path they lead me on, I will find Hashem there — in the aspect of: "In all your ways, know Him." In the aspect of: "We have wandered to the four corners; a cure we have not found — we have returned to You." And as it is written: "Escape is lost from me; in this path that I walk, they have hidden a trap for me — I cry out to You, Hashem." For this is the essential secret of the sanctification of the month with which we are engaged in this halachah. And all of it is through the power of emunas chachamim — which is through the abundance of the holy s'farim, which must increase so greatly in the light of such truth, until everyone finds Hashem in every place where they are — through which everyone will return to Hashem.

And this is the aspect of: "And he divided the people that were with him, and the sheep," etc. — "into two camps" — "and the remaining camp shall survive." For when one sees that it is difficult to attain the complete counsel, one must conduct oneself according to the divided counsel at least — in a manner that at least he will have the remaining camp that shall survive, and he will not be completely lost, chas v'shalom. He should not say that he will go and indulge — Rachmana litzlan. Rather, he should strive that at least whatever remains should remain.

Meaning: when a person sees that the evil inclination overpowers him as it overpowers, and it seems to him that he has no power to stand against it properly, and no matter what counsels and strategies he thinks of, they do not succeed for him properly, and because of this his counsel is always divided — then his essential, primary counsel is that he should rely on the power of the true tzaddik — that whatever path he goes on, he will find Hashem there. And for the present, he should conduct himself according to the divided counsel. This is the aspect of: "And he divided the people" — "and the remaining camp shall survive" — meaning, he should fix in his heart that however things may be, nevertheless I am strong that I will not turn back entirely from Hashem, and I will never despair, and I will not, chas v'shalom, be among the "fallen chassidim" who are worse — Rachmana litzlan — as we heard from tzaddikim. Rather, I will stand at my watch and seize what I can — so that the remaining camp shall survive.

For example: a person wants to learn much and pray and increase in hisbodedus and be clean from now on of every sin and hirhur — and he sees that it is difficult for him. He should be strong in his mind that at least whatever I can seize in my life, I will exert all my strength to seize some good every day of my life. And if, chas v'shalom, I cannot pray at all, I will see to speak afterward some word of supplication and request. And if, chas v'shalom, I am prevented even from this — what can be done? (As I heard from his holy mouth, of blessed memory.) Nevertheless, I will learn a little or a lot, and at least I will strive with strong yearnings for Hashem, and I will cry out at least: "Master of the World, save!" — and the like. And if my counsel is divided whether to travel or to stay home, and I cannot give counsel to my soul — at least I am strong in my mind that whether at home or on the road, I will seize good as I can. And so in all other matters that cannot be detailed. And all of this is the aspect of: "and the remaining camp shall survive."

And this is what Rashi explained: "by force — for I will fight him." For in this I am strong: that by force he will be compelled to leave me alone, so that at least the remaining camp shall survive — for I will fight him over this with the power of the tzaddik. And as Rashi explained there: he prepared himself for three things — for a gift, for prayer, and for war. "For a gift" — this is the aspect of the gift he sent him. And regarding the war against the evil inclination, it is the aspect of the secret of the sa'ir hamishtale'ach and the secret of mayim acharonim, which is the aspect of the secret of the gift that Ya'akov sent to Eisav, as is brought in the s'farim. This is the aspect of: "The Torah spoke in consideration of the evil inclination" (Parashas Ki Saitzai). "For prayer" — Rashi explained: "G-d of my master Avraham," etc. This is the aspect of conversation and crying out to Hashem — that I will always cry out that He should save me in the merit of our forefathers, who are the true tzaddikim. "For war" — "and the remaining camp shall survive" — as mentioned.

And this is the aspect of the time for kindling the Chanukah candle — from the time the stars emerge until the foot ceases from the marketplace. The time the stars emerge — this is the aspect of the tikkun of the blemish of the moon, which is the aspect of the secret of the intercalation. For the stars are the aspect of the tikkun of the blemish of the moon — as our Sages said: He gave her the stars to appease her mind. And this is: "until the foot ceases from the marketplace" — this is the aspect of the tikkun of counsel that one merits through the secret of the intercalation. For regel (foot) is the aspect of counsels — in the aspect of: "the people that are at your feet" — those who follow your counsel — as explained elsewhere. This is the essential aspect of the tikkun of the kindling of the Chanukah candle below ten [t'fachim] — to illuminate the aspect of the completeness of counsel below, which is the aspect of raglayim (feet/legs).

And this is: "until the foot ceases from the marketplace." For the essential blemish of the division of counsel is in the marketplace, which is the place of commerce — where one must be very careful from the distraction of the desire for money, which is drawn from the aspect of "in sorrow you shall eat of it," which was decreed through the blemish of counsel blemished through the counsel of the serpent — the aspect of: "the serpent beguiled me" — which is an expression of counsels, as is explained elsewhere. For the essential toil for livelihood is due to the lack of counsel. And the essential tikkun is to ask of Hashem: "and establish us with good counsel from before You." For the essential success in commerce is when Hashem bestows upon him good counsel — what to trade and when to buy and when to sell — as they said: "for He will give you counsel to acquire possessions." And when one merits to rely on Hashem and to draw complete counsel, then one does not need to wander about the marketplace for livelihood, and can sit in one's home and earn a living with honor — as is understood by all. And this is the aspect of: "until the foot ceases from the marketplace" — to elevate the counsel, the aspect of regel, from the marketplace, where is all the distraction of money due to the division of counsel. Therefore one must kindle the Chanukah candle — the aspect of the illumination of the completeness of counsel — from the time the stars emerge, the aspect of the secret of the intercalation, the aspect of the tikkun of counsel — until the foot ceases from the marketplace, to extract the counsel from the hold of the Sitra Achara that is in the marketplace.

And the essential tikkun is through the completeness of the Torah drawn through the holy s'farim that complete the Torah. And the main thing is through chiddushai Torah that are in the aspect of Shabbos — where is the ultimate unity of the Oral Torah with the root of the Torah, which is the Written Torah — as mentioned above (section 47). This is the aspect of: "His thighs are pillars of marble, set upon sockets of fine gold" — as Rashi explained: that the chiddushai Torah are established upon their fundaments. For on Shabbos is the essential tikkun of counsel, which is the aspect of shokin (thighs) and raglayim. This is the aspect of: "If you turn back your foot on the Shabbos." For then the chiddushai Torah illuminate — which are in the aspect of: "His thighs are pillars of marble" — through which is the essential completeness of counsel at its ultimate, for the essential tikkun is drawn on Shabbos.